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Social Approach in Tafsir Al-Qur'an Perspective Of SOCIAL APPROACH IN TAFSIR AL-QUR’AN PERSPECTIVE OF HASAN HANAFI Ade Jamarudin Fakultas Ushuluddin UIN Suska Riau [email protected] Abstract Hasan Hanafi states that a thorough revival in religious reforms affects social revolution and Muslims’ politics, interpretation methodologies are needed go beyond the textual and historical interpretations, which do not take al-Qur’an in a narrow space and time in Rasulullah period, Hasan Hanafi gave a social approach in interpreting the Qur’an (al- manhaj al-ijtima’i Fi at-Tafsir). With this interpretation, according to Hanafi, an exegete who want to find the meaning of al-Qur’an do not only deduce the meaning of the text, but on the contrary, can induce the real meaning into the text. Interpret according to Hasan Hanafi means looking for something, object focus. Interpreting is to find something new among language text. It uses thematic method that is characteristic of interpretation by the scientific paradigm, which expresses the subjectivity emphasis of commitment interests and interpreter objective socially. Keywords: Manhaj al-ijtima’i, Tafsir al-Qur’an, Hasan Hanafi Introduction form of realization of an effort to understand the Qur’an is not just a text like other texts; it meaning of the text that can be applied in life has is a text create the rules of life and living, given rise to many approaches and methodologies Moreover, from this text, there are millions books as well as contemporary approaches, one of present in compilation of doctrine and religious hermeneutics has inspired contemporary Muslim edicts or in interpretation books. The presence of scholars to read the new discourse, like Arkoun, al-Qur’an in various communities civilizations Hasan Hanafi, Farid Esack and Nasr Hamid Abu become a central circle of religious discourse that Zaid, in doing the interpretation.2 never stopped, likewise, it create big centripetal The interpretation of the Qur’an with movement that became the main reference to different editorial implies similar definition, obtain justification regarding various issues. It which focus on the interpretation activities are to performed a centrifugal motion that became the find the information about God’s purpose impetus for the meaning development and contained in Qur’an and process is merely human interpretation.1 abilities. From this centrifugal motion Qur’an Qur’an Verses are not sufficient if one is interpretation discourse evolved into a religious only able to read and sing well, but more than the tradition from generation to generation relatively ability to understand and uncover the contents relate to rules of the language and the meaning and to find out the principles it contains. As a 2M. Aji Nugroho, Hermeneutika al-Qur’an Hasan Hanafi (dari Teks ke Aksi; Merekomendasikan Tafsir Tematik/ 1Teks, Jurnal Study al-Qur’an (Bandung: RqiS, 2002), 1. Maudhu’i), 1. JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 1 of vocabulary. In other words, the tradition of al- of Philosophy of the University of Cairo. He was Qur’an study appears as an action that leads to born on February 13, 1935 in Cairo, near Fort the text alone, and interpretation is dependent on Salahuddin, the township area of al-Azhar. form of text, and the subjectivity of the Although the social environment can be said to be interpreter.3 too supportive, scientific tradition flourished there The interpretation of al-Qur’an like this since long. Historically and culturally, the Egypt took place in quite a long time till develop of has indeed been influenced great civilizations since various scientific methods whose inclinations are the time of pharaohs, Roman, Byzantine, Arab, looking for objectivity, which is intended to reveal Mamluk and Turkey, even up to modern Europe.5 meaning objective of al-Qur’an in other This suggests that Egypt, particularly Cairo, is words ”let the Qur’an speak for themselves” and significant importance for the early development interpretation undergoing a paradigm. Along with of scientific tradition Hasan Hanafi. Besides, he the dynamics of society and socio-cultural also studied the thinking of Sayyid Quthub about transformation, interpretation discourse grows social justice and Islamic. with style and methods vary. Marking the His education begins in elementary beginning of a new era of this interpretation, education, graduated in 1948, then Junior High Muhammad Abduh performed introduce methods School of “Khalil Agha”, Cairo, was completed of interpretation with an emphasis Mufassir must in 1952. While in Junior High School, Hanafi has see the Qur’an as a book of guidance only, is been actively participating in the discussions al- intended to keep the assumption that Qur’an as a Muslim Brotherhood,6 from these activities book of law and dogma so as not to be speculation Hanafi thinking developing, in addition, he also theoretical or scientific citations out of guidance studied the thoughts of Sayyid Qutb about social of the Qur’an itself.4 From the Abduh pioneering Justice and Islamic. After graduating from Junior grow tendency objectivity followed by next High School, Hanafi continued his studies at the generation like Amin Al-Khulli, Muhammad Department of Philosophy of the University of Khalafullah, Nasr Hamid and so on, with style Cairo, completed in 1956 with the title of and variations of each originator, excluding Hasan baccalaureate, and then continued his studies at Hanafi. Hasan Hanafi interpretation is very 5 important to be studied, because is there is a ‘Iwad, Dirasat fi al-Hadlarat (Kairo: Dar al-Mustaqbal al-‘Arabiy, 1989), 133. method of interpretation initiated by Al- 6Al-Ikhwan Al-Muslimûn was built in town Ismaili, Egypt Farmawi. Tafsir is not only identified with on Mach 1928 with founder Hassan al-Banna, along with understanding the text, interpretation should find six other figures, namely Hafiz Abdul Hamid, Ahmad al- Khusairi, Fuad Ibrahim, Abdurrahman Hasbullah, and Zaki something new among the subtitle. Interpret is Ismail Izz al-Maghribi. Al-Muslim Brotherhood is an same as a write a new text, revealing the innermost Islamic organization based on Islamic teachings. He is one contents of the text language of al-Qur’an. of the few pilgrims pilgrims existing on Muslims, who believe that Islam is a deen universal and comprehensive, not just a religion in charge of ritual worship (prayer, Biography Life Hasan Hanafi fasting, hajj, zakat, etc.) only. Al-purpose Muslim Hassan Hanafi is a Professor at the Faculty Brotherhood is to realize the formation of the figure of the Muslim individual, household Islami, an Islamic nation, the Islamic government, the state led by Islamic countries, unite split the Muslims and their countries were deprived, 3Abdul Mustaqim & Sahiron Syamsuddin (ed), Study al- then carrying the flag of jihad and da’wah to Allah so that’s Qur’an Kontemporer (Yogyakarta: Tiara Wacana, 2002), getting peace with Islamic teachings. Al-Muslim 97-98. Brotherhood rejects all forms of colonialism and the pro- 4Ibid., 99. Western monarchy. 2 JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 the Sorbonne in France, by taking the well as studying phenomenology of Husserl. concentration on the study of pre-modern Western Nowadays, Husserl’s phenomenology influenced thought and modern.7 Hanafi completed master’s Hanafi thinking in reading religious texts. Edmund and doctoral programs in 1966, with a thesis Husserl’s phenomenology is as a basic of his entitled Les methodes d’Exegeses: Essei sur La thinking in L’exegesis de La Phenomenologie, Science des Fondament de La Conprehension L’etat actuel de la Methode Phenomenologie et son Science Usul Fiqh and dissertation titled application au Phenomene Religiux, Les methodes L’exegesis de La Phenomenologie, L’etat actuel d’Exegeses: Essei sur La Science des Fondament de la Methode Phenomenologie et son application de La Conprehension Science Usul Fiqh, and La au Phenomene Religiux.8 Phenomenologie d L’exegesis: essai d’une His academic career began in 1967 when hermeneutique existentielle a parti du nouvea it was appointed as lecturer, then associate Testanment.10 professor in 1973, then a professor of philosophy His relation with different methodologies in 1980 at the Department of Philosophy of the above, lead Hanafi to prepare a project of a University of Cairo. Besides Hanafi also actively comprehensive renewal of Islamic thought (al- giving lectures in several countries, such as manâhij al-Islami al-’Amm). Hanafi start this France, Belgium, USA, Kuwait, Morocco and project after return to Egypt and start to assume at- Japan. In 1984-1985 he was appointed as a Turath wa at-tajdid (tradition and modernization). visiting professor at Tokyo University, and an Hanafi perform projects at-Turath wa at- advisor program at United Nations University in tajdid project based on three inter-related Japan in 1985-1987. Besides the academic, agendas. Firstly, the reconstruction of Islamic Hanafi is also active in the scientific organization tradition to perform a critical interpretation and and social. He is active as General Secretary of historical criticism reflects “an appreciation of the Union of Egyptian Philosophy Society, classical literatures” (mawqifunâ min al-Qadim). member of the Asian-African Writers Association, Second, reconstruct against Western cultural member of the Afro-Asian Solidarity Movement boundaries through a critical approach that is and became vice president of the Union of Arab reflected in “our attitude towards the West” Philosophy Society.9 his thinking spreads in the (mawqifunâ terminal-Gharb). Then, an attempt Arab and Europe, 1981 initiated as well as the to build a theory of al-Qur’an interpretation which chief editor of the scientific journal publishing al- frees from cultural dimension of religion on a Yasar al-Islamai. global scale, take Islam as the ideological Over in France, Hanafi explore various foundation for humanity. The third agenda reflects disciplines.
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